창세기 15:2의 Chasidut
וַיֹּ֣אמֶר אַבְרָ֗ם אֲדֹנָ֤י יֱהוִה֙ מַה־תִּתֶּן־לִ֔י וְאָנֹכִ֖י הוֹלֵ֣ךְ עֲרִירִ֑י וּבֶן־מֶ֣שֶׁק בֵּיתִ֔י ה֖וּא דַּמֶּ֥שֶׂק אֱלִיעֶֽזֶר׃
아브람이 가로되 주 여호와여 무엇을 내게 주시려나이까 나는 무자하오니 나의 상속자는 이 다메섹 엘리에셀이니이다
Flames of Faith
Abraham’s insistence on this oath is disturbing. Would he not trust Eliezer’s solemn commitment? Eliezer had been Abraham’s most loyal student.30See Gen. 15:2 and the commentary of Rashi, s.v. u-vein meshek beisi and Dammesek. The two had fought together and depended on one another in battle.31See Gen.14:14 and Rashi’s commentary on that verse. Abraham had trusted Eliezer’s loyalty to defend his life; why would he not trust Eliezer’s word? One might posit that Eliezer’s word was not trustworthy in the absence of an oath since he was not a member of Abraham’s family. This solution would not apply to a different circumstance of oath-taking in the Torah.
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Bnei Yissaschar
And you will understand through this what our Sages taught about the faithful servant of Abraham, our father, that he was the very first of those connected to us, and the blessed Holy One raised him higher than the constellations (see Gen. 15:5 with Rashi). The verse “his servant, the elder of his household” (Gen. 24:2), they explain with, “he one in charge of my household is Dammesek Eliezer!” (Gen. 15:2), meaning that he draws [doleh] and gives drink [mashke] to others from his master’s Torah (Yoma 28b).
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Kedushat Levi
Genesis 28,20. “If G’d will be with me, etc.;” Nachmanides’ comment that seeing G’d had already promised Yaakov in verse 15 that He would be with him, why did Yaakov question this with the word: אם, “if?” is well known. The answer given by Nachmanides is that Yaakov was afraid that G’d’s promise would be invalid if he became guilty of a sin before it could be carried out. (compare Bereshit Rabbah 76,2 that promises made to tzaddikim concerning happenings in this life are never absolute.) [If they were they would tie G’d’s hands if the tzaddik were to become a rasha. Ed.]
The answers given by the Midrash or quoted as such by the commentators, appear to contradict the specific promise for events in this life made to Yaakov in verse 15. I quote: (translation) “Remember, I am with you; I will protect you wherever you go and will bring you back to this land. I will not leave you until I have done what I have promised you.” Surely, after such a promise, how could Yaakov have had any doubt that what G’d had promised would occur in this lifetime on earth? Part of this promise implies that G’d the good, Who only does good, will assist the recipient of this promise to conduct himself in a manner that will ensure that G’d will feel obliged to honour His promise.
However, we must remember two points. 1) The Torah had reported G’d’s promise as being part of a dream,” i.e. ויחלום. The Torah did not preface the dream as a vision, i.e. וירא אליו ה'; Yaakov was not at all sure that what appears here as a solid promise was not a figment of his imagination. 2) We have discussed once before the fact that G’d wishes us to pray to Him for our needs, (that is why Rivkah did not become pregnant till after 20 years of marriage when both her husband and she prayed for this). Seeing that Yaakov is not on record as having actively asked G’d to assist him in what was a pretty desperate situation, G’d, by spelling out this promise, wished to provoke Yaakov into finally praying to Him for His help. (Compare also Bereshit Rabbah 45, Sarah being angry at Avraham for not having including her in his prayer when he said to G’d, (complainingly) “here I walk on this earth childless.” (Genesis 15,2) G’d dispenses largesse without waiting to be asked, to those of His creatures whom He has not equipped with a mouth to articulate their requests. Man, who has been so equipped is expected to use his powers to address his Creator in prayer.
According to B’rachot 17 the reason why our matriarchs were originally barren is summed up in Isaiah 46,12 שמעו אלי אבירי לב הרחוקים מצדקה! “Listen to Me, you who have lost heart, who are far from righteousness.” According to one interpretation of the above verse in the Talmud, some people are granted their livelihood because they use their intelligence to ask G’d for it. Others believe in their own strength, זרוע, their ability to work for a living, and secure it through this means. The people who are devoid of intelligence will be provided for by G’d, as they are too dim witted or physically unable look out for themselves. This is the meaning of שומר פתאים ה', “the Lord looks after the fools.” (psalms 116,6) Examples of such people are children having to eat at their father’s table. When the father of such children sees that they have become capable of fending for themselves, he no longer supports them. The same holds true of our Father in heaven, when He sees that we could fend for ourselves but prefer to have Him provide for us. The righteous are supposed to support themselves by using their arms, (to do work) not violence. Those who possess intelligence and do not use it to appeal to their Creator are not supported by G’d’s charity, צדקה.
The answers given by the Midrash or quoted as such by the commentators, appear to contradict the specific promise for events in this life made to Yaakov in verse 15. I quote: (translation) “Remember, I am with you; I will protect you wherever you go and will bring you back to this land. I will not leave you until I have done what I have promised you.” Surely, after such a promise, how could Yaakov have had any doubt that what G’d had promised would occur in this lifetime on earth? Part of this promise implies that G’d the good, Who only does good, will assist the recipient of this promise to conduct himself in a manner that will ensure that G’d will feel obliged to honour His promise.
However, we must remember two points. 1) The Torah had reported G’d’s promise as being part of a dream,” i.e. ויחלום. The Torah did not preface the dream as a vision, i.e. וירא אליו ה'; Yaakov was not at all sure that what appears here as a solid promise was not a figment of his imagination. 2) We have discussed once before the fact that G’d wishes us to pray to Him for our needs, (that is why Rivkah did not become pregnant till after 20 years of marriage when both her husband and she prayed for this). Seeing that Yaakov is not on record as having actively asked G’d to assist him in what was a pretty desperate situation, G’d, by spelling out this promise, wished to provoke Yaakov into finally praying to Him for His help. (Compare also Bereshit Rabbah 45, Sarah being angry at Avraham for not having including her in his prayer when he said to G’d, (complainingly) “here I walk on this earth childless.” (Genesis 15,2) G’d dispenses largesse without waiting to be asked, to those of His creatures whom He has not equipped with a mouth to articulate their requests. Man, who has been so equipped is expected to use his powers to address his Creator in prayer.
According to B’rachot 17 the reason why our matriarchs were originally barren is summed up in Isaiah 46,12 שמעו אלי אבירי לב הרחוקים מצדקה! “Listen to Me, you who have lost heart, who are far from righteousness.” According to one interpretation of the above verse in the Talmud, some people are granted their livelihood because they use their intelligence to ask G’d for it. Others believe in their own strength, זרוע, their ability to work for a living, and secure it through this means. The people who are devoid of intelligence will be provided for by G’d, as they are too dim witted or physically unable look out for themselves. This is the meaning of שומר פתאים ה', “the Lord looks after the fools.” (psalms 116,6) Examples of such people are children having to eat at their father’s table. When the father of such children sees that they have become capable of fending for themselves, he no longer supports them. The same holds true of our Father in heaven, when He sees that we could fend for ourselves but prefer to have Him provide for us. The righteous are supposed to support themselves by using their arms, (to do work) not violence. Those who possess intelligence and do not use it to appeal to their Creator are not supported by G’d’s charity, צדקה.
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Kedushat Levi
Genesis 15,2. “Avram said: ‘My Lord, what will You give me., seeing that I walk on earth without a biological heir?’”
15,7. G’d responded immediately, by saying:והנה דבר ה' אליו לאמור וגו', it is difficult to understand the word לאמור, “saying, or to say,” since to whom was Avram supposed to tell what follows next?
We may better understand this formulation by looking at Numbers 14,13-20 where Moses asks G’d how by wiping out the Jewish people at that time, His name would be exalted amongst the gentiles; on the contrary the gentiles would interpret this as a sign of G’d’s inability to keep His promise to His people. Upon listening to Moses’ argument at that time, G’d relented and forgave the people in accordance with Moses’ argument. On the last words, Rashi comments: “on account of Moses having said due to G’d’s inability, etc.” It is difficult to see in what way Rashi added anything to what Moses had said, as reported by the Torah.
Upon reflection, Moses’ comment to G’d about what the Egyptians would say if G’d were to wipe out the Jewish nation is difficult. Did Moses really think that omniscient G’d needed him to tell Him about this? It appears from the fact that Moses bothered to mention this to G’d that the words of a tzaddik do have an influence on G’d’s decisions. This is confirmed in Job 22,28, ותגזר אומר ויקם לך, “you will decree and it will be fulfilled;” In the verses quoted from Numbers 14 we find that G’d immediately responded to Moses’ argument by changing the decree. Had G’d wanted to prevent the Egyptians to make the kind of comments Moses had assumed they would make if Israel would be destroyed, He could have brought this about. The fact that He did not, and preferred to cancel His own decree, bears witness to the effectiveness of Moses’ prayer. Moses’ prayer prompted G’d to say: סלחתי, “I have forgiven, etc.” It is this that Rashi had in mind when he commented on our verse above by saying. “on account of Moses having said, etc.”; Rashi meant if Avram not mentioned the fact that he had no biological heir to G’d, G’d would not have changed a heavenly decree that had been in existence since before he had been born. In order for the decree that Avram would not sire any children to be rescinded or altered, he himself had to mention his grief about such a decree in a prayer. Only then could G’d respond to this prayer. G’d had to use provocative statements in order to get the obedient and unquestioningly loyal Avram to be provoked into making a comment that appeared to question G’d’s promise that he would have children to be converted. The word לאמור in verse 1 is the Torah’s hint that G’d engaged Avram in the conversation following in order for him in the course of this conversation to reveal to Him that he experienced mental anguish at not having children of his own. Once Avram had revealed this in an unmistakable manner, G’d was able to take into consideration the prayer of a tzaddik and to change the decree Avram had read in the stars. Accordingly, Avram had to be induced to say that Eliezer would be his heir.
15,7. G’d responded immediately, by saying:והנה דבר ה' אליו לאמור וגו', it is difficult to understand the word לאמור, “saying, or to say,” since to whom was Avram supposed to tell what follows next?
We may better understand this formulation by looking at Numbers 14,13-20 where Moses asks G’d how by wiping out the Jewish people at that time, His name would be exalted amongst the gentiles; on the contrary the gentiles would interpret this as a sign of G’d’s inability to keep His promise to His people. Upon listening to Moses’ argument at that time, G’d relented and forgave the people in accordance with Moses’ argument. On the last words, Rashi comments: “on account of Moses having said due to G’d’s inability, etc.” It is difficult to see in what way Rashi added anything to what Moses had said, as reported by the Torah.
Upon reflection, Moses’ comment to G’d about what the Egyptians would say if G’d were to wipe out the Jewish nation is difficult. Did Moses really think that omniscient G’d needed him to tell Him about this? It appears from the fact that Moses bothered to mention this to G’d that the words of a tzaddik do have an influence on G’d’s decisions. This is confirmed in Job 22,28, ותגזר אומר ויקם לך, “you will decree and it will be fulfilled;” In the verses quoted from Numbers 14 we find that G’d immediately responded to Moses’ argument by changing the decree. Had G’d wanted to prevent the Egyptians to make the kind of comments Moses had assumed they would make if Israel would be destroyed, He could have brought this about. The fact that He did not, and preferred to cancel His own decree, bears witness to the effectiveness of Moses’ prayer. Moses’ prayer prompted G’d to say: סלחתי, “I have forgiven, etc.” It is this that Rashi had in mind when he commented on our verse above by saying. “on account of Moses having said, etc.”; Rashi meant if Avram not mentioned the fact that he had no biological heir to G’d, G’d would not have changed a heavenly decree that had been in existence since before he had been born. In order for the decree that Avram would not sire any children to be rescinded or altered, he himself had to mention his grief about such a decree in a prayer. Only then could G’d respond to this prayer. G’d had to use provocative statements in order to get the obedient and unquestioningly loyal Avram to be provoked into making a comment that appeared to question G’d’s promise that he would have children to be converted. The word לאמור in verse 1 is the Torah’s hint that G’d engaged Avram in the conversation following in order for him in the course of this conversation to reveal to Him that he experienced mental anguish at not having children of his own. Once Avram had revealed this in an unmistakable manner, G’d was able to take into consideration the prayer of a tzaddik and to change the decree Avram had read in the stars. Accordingly, Avram had to be induced to say that Eliezer would be his heir.
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